Profanation and pity.
The conjunction is somewhat singular. Israel has profaned God's Name. Upon this suggestion the Lord, pitying his own Name, resolves to sanctify it, and to this end, and not for Israel's deserts, succors and restores his people. The several steps in this progress of thought should be attentively traced.
I. THE ISRAELITES HAVE PROFANED GOD'S NAME AMONG THE HEATHEN. They are universally known as the people of Jehovah. When exiled from their land, they are the objects of derision and contempt to the heathen who behold them, and who, despising them, despise also the Name of Jehovah.
II. THE LORD IS MOVED WITH PITY FOR HIS OWN NAME. The language, nay, the very thought, is remarkably bold. But especially as it is repeated, it must be taken as deliberate and intentional, and as corresponding with a wonderful and Divine, though but partially comprehensible, reality. His Name, his reputation, even among the heathen, is dear to him, and he deigns to be concerned when men speak lightly of his Name and blaspheme him openly. In human language, he is distressed at the evil things which are said of him among the enemies of his people.
III. THE PURPOSES OF GOD'S MERCY ARE NOT PROMPTED BY ANY DESERTS OF ISRAEL. "I do not this for your sake, O house of Israel." This is a principle which should ever be borne in mind in interpreting Old Testament history. The Hebrew writers are faithful, candid, and outspoken in describing the national character, in relating the actions of their countrymen. They were a rebellious and stiff-necked people. They had their good qualities, but their many and grievous sins are not extenuated. If God chose them as his peculiar people, it was not for any special excellence or meritorious ness in themselves. And when he restored them from captivity, he let it be understood that he did this not from a regard to their deserts.
IV. GOD'S PURPOSES OF MERCY TO ISRAEL ARE PROMPTED BY A REGARD TO HIS OWN NAME. He had made certain promises to the descendants of Abraham, Isaac, and Jacob; and those promises he must needs fulfill. He has intentions of mercy to mankind to be realized by means of the "children of promise," and he will not allow those intentions to be frustrated. He has his own faithfulness to vindicate, his own moral attributes to manifest. By his Name must be understood his character, especially as known among men; and, this being the case, it is not difficult to comprehend the meaning of "having pity on his holy Name."
V. PITY BECOMES PRACTICAL IN THE RESTORATION OF ISRAEL TO THEIR OWN LAND, BY WHICH GOD'S NAME IS SANCTIFIED. There is dignity and even moral grandeur in the resolution which is expressed in this passage; it is felt to be worthy of him in whose lips it is placed by the prophet. When the great work of restoration is achieved, the nations who behold it see that the taunts and ridicule in which they have indulged are both foolish and blamable. Israel is proved to be the consecrated nation, preserved by God's wisdom and goodness as the instrument in effecting his purposes. The Lord God is seen to be, not powerless like the so-called gods of the nations, but omnipotent and just. His promises are vindicated as faithful. "I will sanctify my great Name and the nations shall know that I am the Lord."—T.